It was nice to find another review of Goodbye Christ?, and the first I’ve seen in a print journal of some substance. Tiffany Ruby Patterson from Vanderbilt University does a very thorough overview of the book and has some kind words to say. Unfortunately behind a paywall for now, but you can find it here if you have access. A couple of short excerpts:
In Goodbye Christ? Christianity, Masculinity, and the New Negro Renaissance, Peter Kerry Powers has written a deeply researched and fine-grained study of how issues of masculinity and Christianity are entangled in the writing and worldviews of African American intellectuals in the twentieth century. He argues that the New Negro Renaissance was not a secular period as some have argued but one where secularism and Christian beliefs competed in shaping the struggle for leadership. Instead he demonstrates that the period was a moment when “Christian religious practices provide the backdrop, characters, imagery, and theme of most of the important work of the Renaissance, even when they are deployed to resist the religious traditions that they reference” (15)
This study also speaks to the work that still needs to be done on Christianity, non-Christian belief systems in America, gender matters, and intellectuals. Goodbye Christ? is grounded in excellent research and is meticulous in its arguments. it is a must read for scholars of religion, gender, race, sexuality, and intellectual leadership.
So, must read. Do.
Some years ago my wife, Shannon, occasionally wrote reviews of classic books for a publication for
gifted high school students. Although I don’t think there is an official genre know as the re-review, I think there probably ought to be. In a day and age when most people fail to read even one book a year, much less a relatively challenging and completely serious and comprehensive work of theology, perhaps we readers ought to take it as part of our role to reintroduce books from decades past to readers for whom they will be new, if not unheard of. It’s in that spirit that I take a few minutes to write out some thoughts on Volf’s Exclusion and Embrace: A Theological Exploration of Identity, Otherness, and Reconciliation, a book first published in 1996. Still in print and available 22 years later from Abingdon Press, I felt Volf’s wrestling with questions of identity and the possibility of embrace spoke to our own period, if only because in the age of Trump we seem to be wrestling more starkly, and perhaps more helplessly, with the questions that drive Volf’s reflections. Can we all just get along, much less embrace, in the face of random police shootings in the name of civil order, family separations in the name of national security, lethal white unity rallies with good people on all sides on all sides, and the general belief that we are so hopelessly separated by our different identities that empathy is beside the point and, in the words of Roxane Gay, we should all just stay in our lanes?
I would like to think a work of theology could solve all this; indeed, Volf indicates that it is the real work of theologians to be about the business of helping to form subjects who could bring about the world of embrace that he imagines. There is a generosity of vision in Volf’s book that I find admirable, even compelling. His central concept of embrace is not a campfire Kumbaya version of hugging it out, but a compelling narrative of what it means, or at least ought to mean, to be a fully realized human being. For Volf, the notion of embrace is inherent in the mutual and overspilling love of the Trinity, as well as the fundamental character of God’s engagement with human beings; the incarnation is a metaphysical embrace of humanness, and the cross is an appeal to be embraced in return. Human beings are only fully realized as human beings when we actually seek to give up our separateness and embrace others as we find them. As he puts it:
the most basic thought that it [the metaphor of embrace] seeks to express is important: the will to give ourselves to others and “welcome” them, to readjust our identities to make space for them, is prior to any judgment about others, except that of identifying them in their humanity. The will to embrace precedes any “truth” about others and any construction of their “justice.” This will is absolutely indiscriminate and strictly immutable; it transcends the moral mapping of the social world into “good” and “evil”
It is unfortunate, of course, that we often experience our religion most fundamentally as an act of exclusion, whether in the practice of shunning, hellfire and brimstone preachers, or the simple and more mundane acts of making sure our church services and gatherings for fellowship feel comfortable for the already comfortable, and uncomfortable for the already discomfited or destitute. And so Volf’s work is surely a challenge to the good and the just and the true among us. He notes with approval Nietzsche’s reminder that the crucifixion was an act of the righteous:
Nietzsche underscored the connection between the self-perceived “goodness” of Jesus’ enemeies and their pursuit of his death; crucifixion was a deed of “the good and just,” not of the wicked, as we might have thought. “The good and just” could not understand Jesus because their spirit was “imprisoned in their good conscience” and they crucified him because they construed as evil his rejection of their notions of good (61)
At the same time, Volf’s prescriptions sit only uncomfortably with current conceptions of justice and empowerment, not least because the proper goal of a world formed by the concept and practice of embrace is not freedom or self-realization, at least not as these terms have been typically thought of in both our modern and post-modern socialities. Volf’s work asks us to imagine the ideal of embrace not as the coming together of two fundamentally separate individuals “hugging it out” when it comes to their differences, but rather as a complex dance in which we realize that we cannot be what we ought to be until we learn to genuinely love those that we have despised, and even more that we find it in in ourselves to love those who have despised us. As he puts it:
At the core of the Christian faith lies the persuasion that the “others” need not be perceived as innocent in order to be loved, but ought to be embraced even when they are perceived as wrongdoers. As I read it, the story of the cross is about God who desires to embrace precisely the “sons and daughters of hell.” (85).
This kind of call sounds strange to our age of tribalism, though perhaps no stranger than any age where we find it easy to love those like us, less easy to love those unlike us, and not possible at all to love those who do not love us. On the other hand, perhaps it is not so different from the famous proclamation from Martin Luther King, Jr. that “Darkness cannot drive out darkness; only light can do that. Hate cannot drive out hate; only love can do that.”
Volf has a complicated, and I think useful, description of embrace as a fourfold process:
The four structural elements in the movement of embrace are opening the arms, waiting, closing the arms, and opening them again. For embrace to happen, all four must be there and they must follow one another on an unbroken timeline; stopping with the first two (opening the arms and waiting) would abort the embrace, and stopping with the third (closing the arms) would pervert it from an act of love to an act of oppression and, paradoxically, exclusion. The four elements are then the four essential steps of an integrated movement. (141)
This structure seems to me to both recognize and respect the integrity of others in their freedom. Embrace cannot be forced; nor is embrace limitless. Nevertheless, in Volf’s understanding, embrace is necessary to our full humanity, to forgiveness, and ultimately to justice and the task of creating the kind of society in which we might hope to live and flourish as human beings.
As I said at the outset, I think Volf’s book is worth reading since it is eerily contemporary in its impulses and in its wrestling. We can learn from him even where we disagree. I do think that if the book were written now, he might have to ask harder questions about the relationship between justice and love, between embrace and power. It’s very clear in Volf’s work that he subordinates justice to love, saying that embrace has to shape the definition of justice, that embrace is “about love shaping the very content of justice.” This is well and good, but it remains unclear that embrace is possible outside the possibility or at least the horizon of justice. From my own position situated within the matrices of power as a white male American middle class human being–all affording me pleasures and potentialities and possibilities that others do not possess in an unjust world–what does it mean for me to offer embrace in the absence of justice. Is it possible to expect embrace outside the quest or journey toward justice. Volf’s book reflects on repentance as a part of this process, but I think he could use even more thinking here in the particular ways that repentance is properly not simply a turn from the self and toward the other (ultimately God), but is also and must be a turning away from injustice–and my participation in it–toward justice, away from a life in which embrace might be colored with the expectation of inevitable betrayal and toward a life of mutuality that in some ways must accompany embrace. Although I think we would do well to wonder whether subordinating justice is any more appropriate as a Christian ethic than would be the subordinating of one person of the Trinity to another, I do think the Volf’s wrestling is worth our reckoning with. It is surely the case that 20 years later we are no closer to the beloved community that embrace would supposedly make possible than we were when Volf wrote this very good and important book. View all my reviews
“The Good Lord Bird” is a book I ought to like. I liked McBride’s first autobiography, “The Color of Water,” an appreciative remembrance/meditation on being a black man with a white mother. I liked McBride personally when he visited Messiah College. He is a fantastic musician, whose passion for music I share. Like most America’s I’m intrigued by the fanatical John Brown. The novel’s theme is race in America, the fatal subject of many of the greatest American novels from Moby Dick to Huckleberry Finn to Absalom Absalom to the Invisible Man to Beloved. It’s James McBride’s fourth book, about the time in a career when one starts to see signature work produced. It was chosen for the National Book Award. Everything things about it says BIG. Good writer, big book, big subject.
But the book left me cold.
Well, really somewhat more than lukewarm, which feels like cold when you are eagerly expecting greatness. I liked many passages. It was better than watching netflix…most of the time. But I expect more than that from a National Book Award Winner, and couldn’t help but wonder what the judges were thinking, though it also crossed my mind that American fiction must have been in a bad way in 2013 if this was the best we could produce. Apparently this thought crossed McBride’s mind as well since, according to the Times story on the 2013 NBA ceremonies, McBride was stunned to have won and didn’t even prepare a speech.
The book has often been compared to Huckleberry Finn. indeed, the novel’s cover insists on it, evoking the ubiquitous straw hat that seems to accompany every edition of the novel and rendition of Huck’s story since that American classic was written. Henry, the novel’s protagonist, is a cross-dressing early adolescent struggling to find his own way and own identity in a world full of people who impose their vision of what he is or ought to be at will. There is no river–a good bit of the novel takes place in the plains of Kansas and Iowa, in its own more desiccated way as stark brutal and unforgiving a wild thing as the Huck’s Mississippi. In a different sense, John Brown himself is Henry’s river, a wild thing, a force of nature with a logic and will of his own that bends things to himself, like a Kansas tornado or a Mississippi flood, and does the bending in part through his own fanatical certainty in the will of God.
But the differences between Huckleberry Finn and The Good Lord Bird also point to the latter’s narrative problems. In Huckleberry Finn, the river is a character of its own, but it is never the character that we care about. From the opening sentence we know we care about Huck Finn and coming to know him. The river is finally an occasion for the main narrative character, and not the other way around. If the river drives Huck through coincidence, or if Huck follows it where it carries him, finally the reader follows Huck, only sticking with the river because of that human story. In The Good Lord Bird I could never muster a lot of concern from Henry, who followed John Brown for no good reason, didn’t seem to want to be there, and didn’t seem to learn all that much by his travels. In the Times story cited above, McBride says he enjoyed writing the novel because “It was always nice to have somebody whose world I could just fall into and follow him around.” The novel has that feel. That Henry is just falling in to the world and following John Brown around for no reason we can adequately figure out. In this sense, the novel feels all the way through a bit like Huck Finn feels in its disappointing conclusion, when Huck Finn, who has captured our imagination and matured before our interior eyes, turns freedom and maturity into a banal melodrama at the hands of his would-be mentor, Tom Sawyer.
In the acknowledgements section at the end of the book, McBride thanks the many who kept the memory of John Brown alive. I’m not sure this book will do that very well. When, for the space of several dozen pages in the middle of the novel, John Brown disappears from the scene and Henry is left to his own devices, we realize we just don’t care that much about him. And if Henry is not himself a compelling character, if Henry is not more than an empty sleeve of a boy becoming a man, then we can’t really find John Brown all that compelling either. Adolescents drifting through life are compelled by many things, some of them profound, many or most of them not. John Brown is a terrifying and complex figure in American History, one that Americans still feel uncertainly as both a brutal terrorist and a freedom fighter, and feel this contradiction all the more so in that Brown was indeed on the right moral side of the arc of history when it comes to the story of race in America, unlike so many other of our white founding fathers and mothers. But because Henry does not himself seem to struggle in any meaningful way with the desperate question of whether in pursuing freedom we are winging into flight or stumbling over a precipice, we ultimately don’t feel in this John Brown the terror that can be the birth pangs of freedom. Instead, McBride’s John Brown seems to shift uncomfortably between being a joke and being meaningfully sincere.
A worthy subject for a netflix melodrama, but I was hoping for more.
Last month I had the chance to hear Messiah alum, Kimi Cunningham Grant, read from her work and talk at The Midtown Scholar Bookstore with poet Julia Spicher Kasdorf about her new book, Silver like Dust. The conversation was wide-ranging touching on the elements of the writing process, on issues associated with Japanese American history and experience, and on Kimi’s own grappling with her identity as a bi-racial writer whose connections to her Japanese American heritage have grown over the years interviewing her grandmother and writing the book. I still have a blog vaguely planned related to Kimi’s book; I think there’s some really interesting things in there about books and reading. But for now I’m just happy to share this podcast recorded by the folks down at the Midtown. Catherine Lawrence and Eric Papenfuse do a tremendous amount for our community and for the world of books and writing generally. I’m glad we’ve got this record of a good event
My rating: 4 of 5 stars
Conrad’s Typhoon: or, An Ode to My iPad
I think one reason I don’t write and publish more than I do is because I am far too slow on the trigger. The ubiquity of blogging hasn’t helped this any since I usually find that someone else much more intelligent and articulate than I has blogged on what I think of as MY SUBJECT in a manner far more perspicacious, acute and interesting than I could manage. Take Charles Simic’s meditation on boredom during the recent power outages along the east coast, blogged over at the NYRB. I had several of those, Yes-that-is-exactly-what-was-on-the-tip-of-my-tongue moments reading lines like these:
“We sit with our heads bowed as if trying to summon spirits, while in truth struggling to see what’s on our dinner plates. Being temporarily unable to use the technology we’ve grown dependent on to inform ourselves about the rest of the world, communicate with others, and pass the time, is a reminder of our alarming dependence on them.”
Of course, these words weren’t actually on the tip of my tongue, but by imagining that the poet is only telling us what we have always known but could not say so well, we are able to give ourselves credit for a lot of intelligence and imagination that we don’t actually possess. Simic goes on to talk about the notable demise of reading and other delights like radio in the fact of our ubiquitous gadgets. Now, of course, reading books on a rainy afternoon or listening to a radio show has the faint reek of quaintness when we can’t manage to champion with a straight face these distractions as relics of authenticity. Simic reminds us that reading too was a form of distraction as surely as an i-phone.
“All of this reminded me of the days of my youth when my family, like so many others, lived in a monastic solitude when the weather was bad, since we had no television. It wasn’t in church, but on dark autumn days and winter nights that I had an inkling of what they meant when they spoke about eternity. Everyone read in order to escape boredom. I had friends so addicted to books, their parents were convinced they were going crazy with so many strange stories and ideas running like fever through their brains, not to mention becoming hard of hearing, after failing to perform the simplest household chores like letting the cat out.
“Living in a quiet neighborhood made it even worse. Old people stared out of windows at all hours, when they were not staring at the walls. There were radios, but their delights—with the exception of a few programs—were reserved for the grownups only. Thousands died of ennui in such homes. Others joined the navy, got married, or moved to California. Even so, looking back now, I realize how much I owe to my boredom. Drowning in it, I came face to face with myself as if in a mirror.”
Be that as it may, I lived out this boredom during the last hurricane by taking up Conrad’s Typhoon, the Project Gutenberg version, on the recommendation I received via my facebook friending of the New Yorker Magazine. (Let’s be frank, folks. Oprah’s book club is absolutely yesterday). Too dark to read, yes, but unlike the youthful Simic I had one gadget in hand that bore its own light to me in hand, my trusty iPad, fully charged and functioning.
When I began blogging three years ago at Read, Write, Now (a title I have come to detest, so future bloggers choose carefully), I had a suspicious and doubtful mindset about e-books, e-readers, and many things e-in-general. To be sure, I saw the advantages of blogging as a means of immediate intellectual self-gratification, and even then I think I felt that a great deal of writing and reading, especially in the academic world, would migrate effectively online. But I could not imagine, then, that an electronic gadget could take the place of paper. I wrote about the fact that I freely took my paper books in to saunas and bathtubs, that I could find my way through paper books more quickly and simply than with a scrolling sidebar, that I didn’t have to worry about whether it was sunny outside. And the smell, the smell, the smell. E-books were sterile, it seemed to me. In a word inauthentic.
I may still believe some of this, but I believe it less than I used to, largely due to my i-Pad. To come back to the
ostensible purpose of this review, Conrad’s Typhoon, it was the first full book I had read on my IPad, if a novella of 100 some odd pages can be thought of as a full book. And the verdict is that it was like reading…well…a book. The interface felt book like, I can adjust the light to the needs of my aging eyes, and can read more clearly than I could have managed by candlelight. I’ve always worried about the ability to personalize the texts, but iBooks lets me underline, and if anything I personalized the text more than I might have some others since my handwriting is unreadable and my notes in paperbooks cryptic and unintelligible. By contrast, the marginalia tool in iBooks is clean and my notes copious. Perhaps above all, I loved my iPad for remaining charged and working when everything else failed, leaving in the dark and to my own devices. Scary what I might find in that mirror. I read the entire book undistracted by facebook or my email apps, but I took comfort in knowing they were available for my distraction should I need them.
Now as to Typhoon itself. I want to say “Yes,” with qualifications. The story is gripping and intense, a naturalist drama of man against nature that becomes a kind of paean to stoic and pedestrian endurance, though one that is ironic and complicated in the end. The main human character is Captain MacWhirr, whose name betokens a machine-like efficiency. He is a man of small intellect, little imagination, and no intellectual curiosity. Because of this it is hard to describe him as actually courageous in the teeth of the hurricane. While a more imaginative man might have hidden his response to the terrors of the outrageous sea in cryptic understatement, MacWhirr is mostly just given to small emotion and small imagination.
Captain MacWhirr was trying to do up the top button of his oilskin coat with unwonted haste. The hurricane, with its power to madden the seas, to sink ships, to uproot trees, to overturn strong walls and dash the very birds of the air to the ground, had found this taciturn man in its path, and, doing its utmost, had managed to wring out a few words. Before the renewed wrath of winds swooped on his ship, Captain MacWhirr was moved to declare, in a tone of vexation, as it were: “I wouldn’t like to lose her.”
One doesn’t come away from this novel feeling grand and heroic and triumphant about human beings. On the other hand, one doesn’t come away feeling like human beings are small and accidental as you do, for instance in reading Stephen Crane’s “The Open Boat”. Instead endurance seems something to be achieved, and we end up happy for MacWhirr that he has achieved it, knowing we’d rather have him dull and unimaginative, but steady, were we caught in the writhing seas ourselves.
The story as a whole is gripping and seems to reveal something about both our human frailty and our strength and complexity, making it more than just a good adventure story. If I had read it first, I’m sure I would say that The Perfect Storm reminded me of it in being only partly a book about humans against the storm, and as much or more about humans against themselves.
One thing keeps me from a whole hearted endorsement. It really is the case that the depictions of Chinese in the book are deeply troubling. Passages in which Chinese are cast a jabbering animals or as writhing forces of nature are offensive and hard to find a way to redeem. I have always thought the criticism of Heart of Darkness was perhaps unearned since the thesis of that book had always seemed to me to be the evils of imperialism. But there is no redeeming theme that I can find for the representation of the Chinese coolies as brutes, and I found myself less inclined to defend Conrad, either here or for Heart of Darkness than I was before I began. To say this is not to say that the book is not worth reading, since there is no good human thing that is free of the scent of corruption, but it is to say that the goodness in the book does not overcome that corruption and reminds this reader at least that human beings are mixed creations, leaving us to admire and cringe in the same moment.
Scandal mongerers alert! Barack Obama’s heretofore unacknowledged sex-change operation threatens to derail his quest for the White House.
(Side Note: I have discovered that including many words like “sex-change,” “porn,” and “diarrhea” really pumps up your blog stats. Count on them from here on out).
“If Clinton loses the nomination, do women lose? Rights? Power? Visibility? Clout? Are they not taken as seriously by the political establishment? A month ago I would have told you yes. Now I believe the answer is no. Why? Because metrosexual, pro-choice, pro-health care, anti-poverty Obama is, in every political sense at least, more of a woman than Clinton.
“Clinton’s female supporters who are watching Obama’s movement coalesce, solidify and take over should console themselves there will be a woman Democrat in the White House either way if the Democrats win the general election. The nominee will either be a woman with double-X chromosomes, or one with XY chromosomes who votes more like a woman than most with XX.”
Perhaps Bonnie Erbe has come up with the true and deeply troubled reason that Barack Obama draws tens of thousands of screaming female fans at whistle stop campaigns throughout the country.
He’s a gender-bender.
And just what does this say about the tens of thousands of screaming young and middle aged men who rush the stage. Deeply repressed problems with gender identity no doubt. Something we have always suspected of limp-wristed liberals and moderates anyway, yes?
Seriously, though, the gender weirdness of this campaign continues to demonstrate that Americans have a keenly developed, if not completely sick, sense of the politics of sexuality and gender. Obama is suspicious because he is too much of a woman, and Clinton is unappealing because she is too much of a man.
It is interesting to me, though, that Obama combines and focuses a great deal of discursive energy when it comes to the politics of not only race but gender. Several years ago in a class I was discussing the tradition of Black Christs within African American religion. My students, mostly young female Christians, largely agreed when one said that as she tried to imagine Christ as an AFrican American, she imagined he was more definitively male than the white Christ she had grown up with.
Well, this is the classic stereotype that we’ve lived with since the 20s. (I realize I’ve already posted on this, but I just can’t get over it) Black men are somehow supposed to be outrageously and uncontrollably masculine–all brawny testosterone, no brains, no tenderness. White men are somehow soft and feminine–at least if they are religious or educated. Jesus holding Mary’s little lamb. Obama’s “metrosexuality”–his softness, his charm (think, what kind of men do we describe as charming?)–humanizes the threatening masculinity his blackness might otherwise entail for white audiences. Clinton’s ill-fated effort to paint Obama as a seducer, as well as the effort to link Obama’s appeal to Jesse Jackson was not only dismissive, it was also an effort to link him to an older form and stereotype of threatening black male sexuality.
But now that we know he’s actually a woman. We don’t have to worry about any of that, do we?
Is it any wonder that the rest of the world wonders when we will grow up?